Philippians 1:27–2:4

The summing up of one's whole life for a Christian is this, to conduct oneself according to Christ's gospel, to announce his grace steadily both to oneself and others, to have hope in him, to do all that one does according to his commands. For this is what it means to "conduct oneself in a manner that is worthy of Christ's gospel." A person can live honestly and uprightly, but this is not adequate to Paul's meaning. Rather we are to conduct ourselves according to Christ's gospel regardless of what happens and to do so in a worthy manner, living according to Christ's precepts and doing what Christ wants.

There is one Spirit that prevails when we believe the gospel wisely and live in accordance with it. This is why he calls them to "stand firm in one Spirit." The soul's task is to overcome contrary feelings in the body. Therefore he in effect is calling them to "stand in one Spirit and fight together with one soul with the faith of the gospel."

"Only let your manner of life be worthy of the Gospel of Christ."

Do you see, how all that he has said, tends to turn them to this one thing, advancement in virtue? "Only let your manner of life be worthy of the Gospel of Christ." What means this word "only," but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. "That whether I come and see you, or be absent, I may hear of your state." This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. "If," that is, "I hear that ye stand fast in one spirit, with one soul." This is what above all things unites believers, and maintains love unbroken, "that they may be one." For a "kingdom divided against itself shall not stand." For this cause he everywhere counsels his disciples much to be of one mind. And Christ says, "By this shall all men know that ye are My disciples, if ye love one another." That is, do not look with expectation toward me, and therefore slumber, as waiting for my coming, and then, when ye see me not coming faint. For even from report I can receive pleasure likewise.

What means, "In one spirit"? By the same gift of grace, viz. that of concord, and zeal; for the Spirit is one, and he shows it; for then are we able to stand in "one soul," also, when we all have "one Spirit." See how the word "one" is used for concord. See how their souls being many are called one. Thus was it of old. "For they were all," it is written, "of one heart and of one soul. Striving together for the faith of the Gospel." Does he say, striving together for each other, as though the faith did strive? For did they wrestle against each other? But help each other, he says, in your striving for the faith of the Gospel.

Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.

Paul did not write this without reason. He was aware that certain people had started to think too highly of themselves. This was indeed due to the high excellence of their own virtue. For this reason he advises them toward concord and harmony, to live a life worthy of the gospel.

I only require this of you: that you make progress in virtue. He lives worthy of the Gospel who has denied himself, taken up the cross, and followed Christ.

He says this not because he changed his desire and as if he no longer intends to come to them. But if, he says, by some chance I did not come, then I can even while absent rejoice in your life according to the Gospel. Therefore do not lose heart if I do not come, but be vigilant, since I will certainly find out how you conduct yourselves.

That is, in one and the same gift of like-mindedness. For only in this way do the like-minded have, as it were, one soul, that is, when one spirit lives in them. "Striving together with one accord for the faith," that is, helping one another in the struggle for the faith.

Then when he says, only let your manner of life be worthy of the gospel of Christ, he shows what is required on their part. He says that the only thing required of them is that they live worthy of the gospel of Christ, in a manner that conforms to that gospel: "We exhorted each one of you and encouraged you and charged you to lead a life worthy of God, who calls you into his own kingdom and glory" (1 Thess. 2:12); "To lead a life worthy of the Lord, fully pleasing to him" (Col. 1:10). And this is my joy: "No greater joy can I have than this, to hear that my children follow the truth" (3 Jn. 4). Now he specifically desires from them unity and constancy. There are three kinds of unity required of the saints: first, the unity of love; hence he says, that I may hear, namely, that you stand firm in one spirit, through love: "Eager to maintain the unity of the Spirit in the bond of peace" (Eph. 4:3), and in 1 Corinthians (6:17) "He who is united to the Lord becomes one spirit with him." Secondly, the unity of concord; hence he says, with one mind, i.e., have one will and one soul: "Now the company of those who believed were of one heart and soul" (Acts 4:32); "God makes men of one mind to dwell in one house" (Ps. 68:6). Thirdly, the unity of cooperation; hence he says, striving side by side for the faith of the gospel, i.e., one helping the other. This is brought about by what is stated in 1 Kings (25:1) "All Israel assembled and mourned for him," namely, Samuel; "A brother helped is like a strong city" (Prov. 18:19).

This work of fearlessness is part of his explanation of what it means to conduct oneself worthily according to Christ's gospel: Never be terrified, whether by adversaries or anything else.… For this very condition of being courageous tends toward our salvation. It deals a death blow to our adversaries. Yet this too is a work of God, lest we should think it part of our own work that our not being terrified should be a cause of our salvation. "For this too is of God," he says, "just as I have often told you that all things come about through the will, the mercy and the grace of God."

"And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation."

Well said he, "affrighted," this is what befalls us from our enemies, they only frighten. "In nothing" therefore, he says, whatever happens, whether dangers-whether plots. For this is the part of those who stand upright; the enemy can do nought but frighten only. Since it was likely that they should be greatly troubled, when Paul suffered such numberless ills, he says, I exhort you not only not to be shaken, but not to be affrighted, yea rather to despise them heartily; for if ye are thus affected, ye will straightway, by this means, make evident at once their destruction, and your salvation. For when they see, that with their innumerable plots they are unable to frighten you, they will take it as a proof of their own destruction. For when the persecutors prevail not over the persecuted, the plotters over the objects of their plots, the powerful over those subject to their power, will it not be self-evident, that their perdition is at hand, that their power is nought, that their part is false, that their part is weak? "And this," he says, "comes from God."

I do not say, he writes, simply: do not waver, but also do not be frightened, that is, do not be troubled by anything, even if they threaten you with danger, or frighten you with death; for they can do nothing, only threaten — so weak are they.

When they see that all their countless machinations are unable to frighten you, will they not consider this a clear proof that their cause will perish, while yours will remain firm and indestructible, and at the same time salvific.

Secondly, he expects constancy: and not frightened in anything by your opponents. First, he urges them to be brave, because their opponents can do only as much as God allows: "But not a hair of your head will perish" (Lk. 21:18); "Its leaf does not wither" (Ps. 1:3); "Who are you that you are afraid of man who dies, of the son of man who is made like grass?" (Is. 51:12). There are three reasons for this: the first is taken from the fruit of tribulation. He says, therefore: not frightened, because there is fruit for you in that persecution which to them, i.e., to the persecutors, is a clear omen of their destruction; but to you it is a cause of salvation: "Whoever would save his life will lose it, and whoever loses his life for my sake will find it" (Mt. 16:25); "He who loves his life loses it" (Jn. 12:25); "I will destroy you, O Israel; who can help you?" (Hos. 13:9). And this from God, from whom it has been granted to you to endure tribulation patiently.

Although he extols the grace of Christ on many occasions, he offers a special kind of honor to the Philippians in this passage. He says: "God has allowed you to suffer for Christ." He does not propose this distinction to any but true lovers of Christ. His paradoxical reasoning is that this gift "is given to you for Christ!" This means that God the Father gives this special gift to lovers of his Son. Why? That their blessings might increase correspondingly through their participation in suffering on Christ's behalf. Paul speaks as one who himself has received this gift.

Which of the religions of the world gives to its followers the greatest happiness? While it lasts, the religion of worshiping oneself is the best. I have an elderly acquaintance of about eighty, who has lived a life of unbroken selfishness and self-admiration from the earliest years, and is, more or less, I regret to say, one of the happiest men I know. From the moral point of view it is very difficult! I am not approaching the question from that angle. As you perhaps know, I haven't always been a Christian. I didn't go to religion to make me happy. I always knew a bottle of port would do that. If you want a religion to make you feel really comfortable, I certainly don't recommend Christianity.

It was therefore within his purpose that he gave to us the gift of trusting in him. This was an incomparable gift. It is only by faith in him that we are blessed with so great a reward. We are to believe in such a way as to be ready to suffer for him.

Not only the beginning of our conversion but also the continuance of it through the endurance of suffering for it are gifts given to us by the Lord.

"For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf."

Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift. Be not then ashamed of the gift of grace, for it is more wonderful than the power of raising the dead, or working miracles; for there I am a debtor, but here I have Christ for my debtor. Wherefore ought we not only not to be ashamed, but even to rejoice, in that we have this gift. Virtues he calls gifts, yet not in like sort as other things, for those are entirely of God, but in these we have a share. But since even here the greatest part is of God, he ascribes it entirely to Him, not to overturn our free will, but to make us humble and rightly disposed.

For the things which are seen are temporal"-he is speaking of troubles; "but the things which are not seen are eternal"-he is promising rewards. But writing in bonds to the Thessalonians, he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake.

Calling suffering for Christ a gift, Paul gives the Philippians two following instructions: first, that they should not be ashamed and should not lose heart during sufferings; second, that they should not be proud, because all this, he says, is from God. He also calls virtue a gift. He says this not because he does not acknowledge free will, but in order to teach them to think of themselves humbly; because without God we can do nothing. Perhaps this gift is greater than the gift of raising the dead, because there I am a debtor, but here I have Christ as my debtor. O wonder! He grants me a gift and through this very thing remains in my debt.

The second reason is that you should believe in him: "For by grace you have been saved through faith" (Eph. 2:8), which is the great and first gift; but also suffer for his sake, which is a greater gift, namely, that you should act for Christ as his athlete: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name" (Acts 5:41). This is useful and honorable; hence you should act bravely.

This is our struggle. This is our contest, our contention and our goal. This it is that leads to the crown and the palm of victory: To do all things for him, to suffer all things for him and not to turn away. You, he says, are now "engaged in the same conflict which you saw and now hear to be mine." It is a conflict that implies chains, prison and all the deadly hazards that Paul has suffered. "So my sufferings," he says, "are confirmed in you by two things: what you hear and what you see."

"Having the same conflict which ye saw in me"; i.e. ye have also an example. Here again he raises them up, by showing them that everywhere their conflicts were the same with his, their struggles were the same with his, both severally, and in that they united with him in bearing trials. He said not, ye have heard, but "ye saw," for he strove too at Philippi. Truly this is an exceeding virtue. Wherefore writing to the Galatians, also he said, "Did ye suffer so many things in vain, if it be indeed in vain." And again, writing to the Hebrews, he said, "But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of suffering; partly, being made a gazing-stock both by reproaches and afflictions." And writing again to Macedonians, that is, to the Thessalonians, he said, "For they themselves report concerning us, what manner of entering in we had unto you." And again, "For yourselves, brethren, know our entering in unto you, that it hath not been found vain." And in like sort does he witness the same things of them all, labors and strivings. But such things ye will not now find among us; now it is much if one suffer a little in goods alone. And in respect of their goods also he witnesses great things of them. For to some he says, "For ye took joyfully the spoiling of your possessions"; and to others, "For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor"; and "your zeal hath stirred up very many of them."

Seest thou the praises of the men of that time? But we endure not so much as buffetings or blows, neither insult nor loss of our possessions: they were straightway zealous, and all of them strove as martyrs, whilst we have grown cold in love toward Christ.

He shows that they are fighting for the same cause and enduring the same things as he; and this testifies to their great virtue. You, he says, have in me an example, because you know that I endured sufferings before your eyes, when, indeed, I was punished and thrown into prison; you even now hear about this.

The third reason is taken from his example, because he deals with them as people who are the first fruits of the faith. Hence he says, engaged in the same conflict which you saw to be mine, namely, when among you I was naked and beaten by the Philippians because I freed the girl with the spirit of divination (Acts 16); and now hear to be mine, who am in prison.

These things that he enumerates will, as he shows, be proved realities if the injunctions that he has given below are obeyed: They are of one mind and humble in spirit, not provoking one another but rejoicing in love. If so, the apostle's joy in them may be complete.

But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me, and now hear to be in me. If there is therefore any consolation in Christ, if any comfort of love, if any communion of spirit, if any bowels and mercies, fulfil ye my joy, that ye may be of the same mind, having the same love, unanimous, thinking one thing. And if he is offered on the sacrifice and service of faith, joying and rejoicing" with the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy," how does he say that they are of one soul, and having a soul?

When we are in the midst of ills and labor under the ills of the world, if we have mutual love for one another, God will be our "consolation in love." "If, therefore," he says, "there is this consolation in love, so that, because I love you, you console me in the midst of my ills, make my joy complete." … He has done well to put [the Spirit] third. For the first is to be called in Christ, the next to have love. But when both are true and they have already been called in Christ and enjoy the consolation of loving and being loved, without doubt the fellowship of the Spirit is there.… The church becomes one body when those who have been called are bound to one another in the love of Christ, when they are bound also in the Spirit and have the same "affection and sympathy." The affection corresponds to the calling in Christ and the fellowship of the Spirit, the sympathy to the consolation of love.

There is nothing better, there is nothing more affectionate, than a spiritual teacher; such an one surpasses the kindness of any natural father. Do but consider, how this blessed one entreats the Philippians concerning the things which were to their own advantage. What says he, in exhorting them concerning concord, that cause of all good things? See how earnestly, how vehemently, with how much sympathy he speaks, "If there be therefore any comfort in Christ," that is, if ye have any comfort in Christ, as if he had said, If thou makest any account of me, if thou hast any care of me, if thou hast ever received good at my hands, do this. This mode of earnestness we use when we claim a matter which we prefer to everything else. For if we did not prefer it to everything, we should not wish to receive in it our recompense for all things, nor say that through it all is represented. We indeed remind men of our carnal claims; for example, if a father were to say, If thou hast any reverence for thy father, if any remembrance of my care in nourishing thee, if any affection towards me, if any memory of the honor thou hast received of me, if any of my kindness, be not at enmity with thy brother; that is, for all those things, this is what I ask in return.

But Paul does not so; he calls to our remembrance no carnal, but all of them spiritual benefits. That is, if ye wish to give me any comfort in my temptations, and encouragement in Christ, if any consolation of love, if ye wish to show any communion in the Spirit, if ye have any tender mercies and compassions, fulfil ye my joy. "If any tender mercies and compassions." Paul speaks of the concord of his disciples as compassion towards himself, thus showing that the danger was extreme, if they were not of one mind. If I can obtain comfort from you, if I can obtain any consolation from our love, if I can communicate with you in the Spirit, if I can have fellowship with you in the Lord, if I can find mercy and compassion at your hands, show by your love the return of all this. All this have I gained, if ye love one another.

These words mean the following: if you wish to bring me any consolation in my trials; if you wish to show any comfort that love produces; if you intend to prove that you have some fellowship with me in spiritual matters and for the Lord's sake; if you grieve for me and sympathize with my sufferings; then for all this repay me with mutual love for one another.

Above, he offered himself as an example of patience and holiness; here he presents others as an example of the same: first, he gives the example of Christ; secondly, the examples of his disciples, whom he promises to send to strengthen them (2:19). In regard to the first he does three things: first, he prefaces his exhortation; secondly, he gives an example (2:5); thirdly, he concludes with the example of Christ (2:12). In regard to the first we must consider: first, the means by which he leads them; secondly, to what he leads them (2:2). In regard to the first he uses four means: first, their devotion to Christ; secondly, their love of neighbor; thirdly, their society; fourthly, their mercy.

He says: So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy. These four means which were mentioned all refer to his request: complete my joy. The meaning is as though he were saying: I want to be consoled in you. If there is any encouragement in Christ, i.e., if you wish to afford me consolation in Christ, complete my joy: "To grant to those who mourn in Zion—to give to them a garland instead of ashes, the oil of gladness instead of mourning" (Is. 61:3); "Who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God" (2 Cor. 1:4). As for fraternal charity he says, if any incentive of love... complete my joy: "The fruit of the Spirit is love, joy, peace" (Gal. 5:22); "Behold, how good and pleasant it is when brothers dwell in unity" (Ps. 133:1).

As for that special fellowship which prevails among men who share various things, as soldiers share the arms of warfare, he says, if any participation in the Spirit between me and you, complete my joy. As if to say: I have afforded you much consolation; therefore, if you are my companions, afford the same to me: "Eager to maintain the unity of the Spirit in the bond of peace" (Eph. 4:3); "There is a friend who sticks closer than a brother" (Prov. 18:24). As to their mercy he says, if any affection and sympathy: "Put on then, as God's chosen ones, holy and beloved, compassion, kindness" (Col. 3:12).

Remember that God is one, his Son is one and his Holy Spirit is one, and all three are one. If so, then we too ought to be one in our thoughts, so as to "be of the same mind" with the one God. Then it follows that we are to "have the same love." To be of the same mind pertains to knowledge, while to have the same love pertains to discipline, to the conduct of life.

What does he mean by "the same love"? That you should have the same love for another that the other has for you, not a divided love but a love embedded in life in Christ. Then he adds "in full accord and of one mind." He seems to me to be underscoring what he has said above but in a reversed order. "In full accord" corresponds to "the same love. Of one mind" refers to the previous phrase: "being of the same mind." Yet there is something more nuanced in this pair than in the previous one. For "being of the same mind" and "of one mind" differ only slightly. Both pertain to knowledge. "Being of the same mind" suggests a knowledge that is not yet established, yet its capacity of knowing may be seen to be the same.… "Being of the same mind" seems to be still a continuing process. It is the way to life. But "having the same love" is the way of life to which that knowing leads.

Flee, therefore, the wicked devices and snares of the spirit which now worketh in the children of this world, lest at any time being overcome, ye grow weak in your love. But be ye all joined together with an undivided heart and a willing mind, "being of one accord and of one judgment," [Philippians 2:2] being always of the same opinion about the same things, both when you are at ease and in danger, both in sorrow and in joy.

Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, to put you in remembrance of your Christian course, "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith," [Philippians 2:2] as Paul admonished you. For if there is one God of the universe, the Father of Christ, "of whom are all things; " and one Lord Jesus Christ, our [Lord], "by whom are all things; " and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all."

"Fulfil ye my joy."

That the exhortation might not seem to be made to people who were still deficient, see how he says not, "do me joy," but "fulfil my joy"; that is, Ye have begun to plant it in me, ye have already given me some portion of peacefulness, but I desire to arrive at its fulness. Say, what wouldest thou? that we deliver thee from dangers? that we supply somewhat to thy need? Not so, but "that ye be of the same mind, having the same love," in which ye have begun, "being of one accord, of one mind." Just see, how often he repeats the same thing by reason of his great affection! "That ye be of the same mind," or rather, "that ye be of one mind." For this is more than "the same."

"Having the same love." That is, let it not be simply about faith alone, but also in all other things; for there is such a thing as to be of the same mind, and yet not to have love. "Having the same love," that is, love and be loved alike; do not thou enjoy much love, and show less love, so as to be covetous even in this matter; but do not suffer it in thyself. "Of one accord," he adds, that is, appropriating with one soul, the bodies of all, not in substance, for that is impossible, but in purpose and intention. Let all things proceed as from one soul. What means "of one accord"? He shows when he says "of one mind." Let your mind be one, as if from one soul.

And they have always agreed with each other, and been at peace among themselves, and listened to each other. On account of this, they joyfully dwell together.

These words mean the following: if you wish to bring me any consolation in my trials; if you wish to show any comfort that love produces; if you intend to prove that you have some fellowship with me in spiritual matters and for the Lord's sake; if you grieve for me and sympathize with my sufferings; then for all this repay me with mutual love for one another. Notice how he sees their unanimity as a personal benefit to himself and considers it as though he himself had been deemed worthy of a kindness. And he did not say: bring me joy, but "fulfill." You, he says, have begun joy in me and have already brought me peace; I desire that this joy be brought to completion. And what is my joy? Not that I should be delivered from danger, or receive something from you, but that you should be of the same mind.

"Have the same love." This is more than thinking alike. When you are loved exceedingly, respond not with weak love, but with equal measure.

"Be of one accord and of one mind." Be as though one soul, not by nature, but by thoughts and agreement; to this the apostle points with the words: "be of one mind."

Then he indicates what he is urging them to do: first, in general, when he says, complete my joy. As if to say: I always rejoice in you on account of the good things I have seen and heard of you; but when these multiply, my joy will grow and finally become perfect. Therefore, complete it, by making progress in good. Secondly, in particular, when he urges them to mutual love, whose unity consists in two things: first, in the affections: "Let us not love in word or speech but in deed and in truth" (1 Jn. 3:18), bearing on the object of charity; hence he says, being of the same mind. For wisdom in the mind is knowledge of the loftiest causes, because it pertains to wisdom to judge, and no one can do this without knowing the highest cause. Consequently, wisdom is concerned with divine things. Therefore, being of the same mind. As if to say: Have the same mind in regard to the things of faith: "May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ" (Rom. 15:5). But this depends on having the same charity; hence he says, having the same love: "And above all these put on love, which binds everything together in perfect harmony" (Col. 3:14). As for its effect, which consists in two persons consenting to the same thing, two things are required. As to the first he says, being in full accord, namely, in acting: "God makes men of one mind to dwell in one house" (Ps. 68:6); "That together you may with one voice glorify God" (Rom. 15:6). As to the second he says, and of one mind. This differs from the statement being of the same mind, as being in full accord differs from having the same love.

The very truth of the divine law dictates that each person ought to think more humbly of himself than of another, and on this account ought to regard himself as more vile than others—not because he is certain that he is such, but because he is more certain of his own vanity or vileness than of another's. Therefore, as is said in the Gloss on Philippians 2: In humility esteeming one another as superior to themselves, "we ought not so to esteem this that we pretend to esteem it, but truly esteem that there can be something hidden in another by which he is superior to us, even if our own good, by which we seem superior to him, is not hidden." And thus it is apparent that self-abasement is not founded upon falsehood but upon truth, namely according to experiential knowledge of one's own defect, which each person has, as it were, singularly with respect to another.

[Responding to the question "is it wrong for a Christian to be ambitious and strive for personal success?"]

It is easiest to think of a simplified example. How would the application of Christianity affect anyone on a desert island? Would he be less likely to build a comfortable hut? The answer is "No." There might come a particular moment, of course, when Christianity would tell him to bother less about the hut, i.e., if he were in danger of coming to think that the hut was the most important thing in the universe. But there is no evidence that Christianity would prevent him from building it.

Ambition! We must be careful what we mean by it. If it means the desire to get ahead of other people—which is what I think it does mean—then it is bad. If it means simply wanting to do a thing well, then it is good. It isn't wrong for an actor to want to act his part as well as it can possibly be acted, but the wish to have his name in bigger type than the other actors is a bad one.

[Responding to statement "It's all right to be a general, but if it is one's ambition to be a general, then you shouldn't become one"]

The mere event of becoming a general isn't either right or wrong in itself. What matters morally is your attitude toward it. The man may be thinking about winning a war; he may be wanting to be a general because he honestly thinks he has a good plan and is glad of a chance to carry it out. That's all right. But if he is thinking: "What can I get out of the job?" or "How can I get on the front page of the Illustrated News?then it is all wrong. And what we call "ambition" usually means the wish to be more conspicuous or more successful than someone else. It is this competitive element in it that is bad. It is perfectly reasonable to want to dance well or to look nice. But when the dominant wish is to dance better or look nicer than the others—when you begin to feel that if the others danced as well as you or looked as nice as you, that would take all the fun out of it—then you are going wrong

[On whether the educated should submit to forms of worship — such as hymns — that they personally find aesthetically lacking, when those forms edify others]

I would agree that anything the congregation can do may properly and profitably be offered to God in public worship... If an improved hymnody — or even the present hymnody — does edify other people, of course it is an elementary duty of charity and humility for me to submit. I have never spoken in public against the use of hymns: on the contrary I have often told 'highbrow' converts that a humble acquiescence in anything that may edify their uneducated brethren (however frightful it seems to the educated 'natural man') is the first lesson they must learn. The door is low and one must stoop to enter.

[On vainglory — specifically, the desire to be admitted to an "Inner Ring" of insiders — as a perverse desire that by its very nature cannot be satisfied, and will leave its pursuer forever grasping after the next circle]

The torture allotted to the Danaids in the classical underworld, that of attempting to fill sieves with water, is the symbol not of one vice but of all vices. It is the very mark of a perverse desire that it seeks what is not to be had. The desire to be inside the invisible line illustrates this rule. As long as you are governed by that desire you will never get what you want. You are trying to peel an onion: if you succeed there will be nothing left. Until you conquer the fear of being an outsider, an outsider you will remain. If you want to be made free of a certain circle for some wholesome reason—if, say, you want to join a musical society because you really like music—then there is a possibility of satisfaction. You may find yourself playing in a quartet and you may enjoy it. But if all you want is to be in the know, your pleasure will be short-lived. The circle cannot have from within the charm it had from outside. By the very act of admitting you it has lost its magic. As soon as your new associates have been staled to you by custom, you will be looking for another Ring. The rainbow's end will still be ahead of you.

There are "rules" of good manners. The more intimate the occasion, the less the formalisation; but not therefore the less need of courtesy. On the contrary, Affection at its best practises a courtesy which is incomparably more subtle, sensitive, and deep than the public kind. In public a ritual would do. At home you must have the reality which that ritual represented, or else the deafening triumphs of the greatest egoist present. You must really give no kind of preference to yourself; at a party it is enough to conceal the preference.

Do not imagine that if you meet a really humble man he will be what most people call "humble" nowadays: he will not be a sort of greasy, smarmy person, who is always telling you that, of course, he is nobody. Probably all you will think about him is that he seemed a cheerful, intelligent chap who took a real interest in what you said to him. If you do dislike him it will be because you feel a little envious of anyone who seems to enjoy life so easily. He will not be thinking about humility: he will not be thinking about himself at all.

If anyone would like to acquire humility, I can, I think, tell him the first step. The first step is to realise that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed.

Joseph asked Poemen, 'Tell me how to become a monk.' He said, 'If you want to find rest in this life and the next, say at every moment, "Who am I?" and judge no one.'

There once came from the city of Rome a monk who had held a high place in the palace. He lived near the church in Scetis, and had with him a servant to take care of him. The priest of the church saw that he was weak and knew that he was used to comfort: and so he passed on to him whatever the Lord gave to him or to the church. After he had lived in Scetis for twenty-five years, he became well known as a man of prayer who had the spirit of prophecy. One of the great Egyptian monks heard of his reputation and came to see him in the hope that he would find there a more austere way of life. He came into his cell and greeted him; after they had prayed they sat down. But the Egyptian saw he had soft clothing, and a bed of reeds, and a blanket under him, and a little pillow under his head, and clean feet with sandals, and he was inwardly contemptuous. In Scetis they never used to live like this, but practised sterner austerity. But the old Roman, with his gift of prayer and insight, saw that the Egyptian monk was shocked to the core. So he said to his servant: 'Make us a good meal today, for this abba who has come.' He cooked the few vegetables that he had, and they ate at the proper hour: he had a little wine because of his weakness, and they drank that. In the evening they said twelve psalms, and went to sleep afterwards; they did the same in the night. In the morning the Egyptian got up and left, and saying, 'Pray for me,' he went away, not at all impressed. When he had gone a little way the old Roman wanted to heal his mind, and sent after him and called him back. He said: 'What is your province?' He answered, 'I am an Egyptian.' He said, 'Of what city?' He answered, 'Of no city, I never lived in a city.' He said, 'Before you were a monk, how did you earn your living?' He answered, 'I was a herdsman.' He said to him, 'Where did you sleep?' He answered, 'In the fields.' He said, 'Had you a mattress?' He answered, 'Why should I have a mattress for sleeping in a field?' He said, 'So how did you sleep?' He replied, 'On the ground.' He said, 'What did you eat when you were in the fields? What wine did you drink?' He answered, 'What kind of food and drink do you find in a field?' He said, 'How then did you live?' He answered, 'I ate dry bread, and salt fish if there was any, and I drank water.' Then the Roman said, 'A hard life,' and he added, 'Was there a bath on the farm where you worked?' The Egyptian said, 'No: I washed in the river, when I wanted to.' When the hermit had extracted these answers, and knew how the Egyptian lived and worked before he became a monk, he wanted to help him: and so he described his own past life in the world. 'This wretch in front of you came from the great city of Rome, where I had an important post at the palace in the Emperor's service.' When the Egyptian heard this first sentence, he was moved, and began to listen attentively. He went on, 'So I left Rome, and came into this desert. I, whom you see, had great houses and wealth and I scorned them, and came to this little cell. I, whom you see, had beds decked with gold, with costly coverings: and instead of them God gave me this bed of reeds and this blanket. My clothes were rich and expensive: and instead of them I wear these tatters.' He went on, 'I used to spend much money on my dinner table and instead of it He has given me these few vegetables and this little cup of wine. Many servants used to wait upon me, and instead the Lord has given one man alone to look after me. Instead of a bath I dip my feet in a little bowl of water, and I use sandals because of my infirmity. For the pipe and the lyre and all the varieties of music which used to delight me at dinner I say twelve psalms in the day, and twelve psalms in the night. For the sins which once I committed, I now offer this poor and useless service to God in quietness. See then, abba, do not be scornful of my weakness.' When the Egyptian had listened to him, he came to his senses and said, 'I am a fool. I came from a hard life of labour to be at rest in the monk's way of life and now I have what I didn't have before. But you have come of your own accord to this hard life, and have left the comforts of the world; you came from honour and wealth to loneliness and poverty.' So he went away with much profit; and he became his friend, and used to go to the old man for his soul's good, for Arsenius (this was his name) was a man of discernment, and full of the fragrance of the Holy Spirit.

A hermit was asked, 'What is humility?' He answered, 'Humility is a great work, and a work of God. The way of humility is to undertake bodily labour, and believe yourself a sinner, and make yourself the servant of all.' A brother said, 'What does it mean, to be the servant of all?' He answered, 'To be the servant of all is not to look at the sins of others, always to look at your own sins, and to pray to God without ceasing.'

"Do nothing," he says, "through ambition." For many are either prone toward ambitiousness of their own accord or moved toward ambitiousness through others. All these kinds of ambition are to be banished. There is to be no inordinate ambition, whether voluntary or constrained, since both are vicious. Some rush into this ambition through speculation; others are naturally of such temper as to be ambitious. So he advises: "do nothing through ambition."

I therefore did what belonged to me, as a man devoted to unity; adding this also, that where there is diversity of judgment, and wrath, and hatred, God does not dwell. To all them that repent, God grants forgiveness, if they with one consent return to the unity of Christ, and communion with the bishop. I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness. I therefore exhort you that ye do nothing out of strife, but according to the doctrine of Christ. For I have heard some saying, If I do not find the Gospel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, and the faith which bears on these things, by which I desire, through your prayers, to be justified. He who disbelieves the Gospel disbelieves everything along with it. For the archives ought not to be preferred to the Spirit. "It is hard to kick against the pricks; " it is hard to disbelieve Christ; it is hard to reject the preaching of the apostles.

"Doing nothing through faction."

He finally demands this of them, and tells them the way how this may be. "Doing nothing through faction or vainglory." This, as I always say, is the cause of all evil. Hence come fightings and contentions. Hence come envyings and strifes. Hence it is that love waxes cold, when we love the praise of men, when we are slaves to the honor which is paid by the many, for it is not possible for a man to be the slave of praise, and also a true servant of God. How then shall we flee vainglory? for thou hast not yet told us the way. Listen then to what follows. "But in lowliness of mind, each counting other better than himself." Oh how full of true wisdom, how universal a gathering-word of our salvation is the lesson he has put forth! If thou deemest, he means, that another is greater than thyself, and persuadest thyself so, yea more, if thou not only sayest it, but art fully assured of it, then thou assignest him the honor, and if thou assignest him the honor, thou wilt not be displeased at seeing him honored by another. Do not then think him simply greater than thyself, but "better," which is a very great superiority, and thou dost not think it strange nor be pained thereby, if thou seest him honored. Yea, though he treat thee with scorn, thou dost bear it nobly, for thou hast esteemed him greater than thyself. Though he revile thee, thou dost submit. Though he treat thee ill, thou bearest it in silence. For when once the soul is fully assured that he is greater, it falls not into anger when it is ill-treated by him, nor yet into envy, for no one would envy those who are very far above himself, for all things belong to his superiority.

Here then he instructs the one party to be thus minded. But when he too, who enjoys such honor from thee, is thus affected toward thee, consider what a double wall there is erected of gentle forbearance; for when thou esteemest him thus worthy of honor, and he thee likewise, no painful thing can possibly arise; for if this conduct when shown by one is sufficient to destroy all strife, who shall break down the safeguard, when it is shown by both? Not even the Devil himself. The defense is threefold, and fourfold, yea manifold, for humanity is the cause of all good; and that you may learn this, listen to the prophet, saying, "Hadst thou desired sacrifice, I would have given it: Thou wilt not delight in burnt offerings. The sacrifice for God is a broken spirit, a broken and a contrite heart God will not despise." (Ps. li. 16, Ps. li. 17.) Not simply humility, but intense humility. As in the case of bodily substances, that which is "broken" will not rise against that which is "solid," but, how many ills soever it may suffer, will perish itself rather than attack the other, so too the soul, even if constantly suffering ill, will choose rather to die, than to avenge itself by attack.

How long shall we be puffed up thus ridiculously? For as we laugh, when we see children drawing themselves up, and looking haughty, or when we see them picking up stones and throwing them, thus too the haughtiness of men belongs to a puerile intellect, and an unformed mind. "Why are earth and ashes proud?" (Ecclus. x. 9.) Art thou highminded, O man? and why? tell me what is the gain? Whence art thou highminded against those of thine own kind? Dost not thou share the same nature? the same life? Hast not thou received like honor from God? But thou art wise? Thou oughtest to be thankful, not to be puffed up. Haughtiness is the first act of ingratitude, for it denies the gift of grace. He that is puffed up, is puffed up as if he had excelled by his own strength, and he who thinks he has thus excelled is ungrateful toward Him who bestowed that honor. Hast thou any good? Be thankful to Him who gave it.

There is, too, another chief spur of impatience, the lust of revenge, dealing with the business either of glory or else of malice. But "glory," on the one hand, is everywhere "vain; " and malice, on the other, is always odious to the Lord; in this case indeed most of all, when, being provoked by a neighbour's malice, it constitutes itself superior in following out revenge, and by paying wickedness doubles that which has once been done.

Nothing, he says, should be done out of envy or rivalry, which happens when we say: look, I will exert myself so that so-and-so does not surpass me; this is precisely what contentiousness consists of. Then the apostle presents vainglory as the mother of such rivalry, because the former is born from the latter. When we seek the glory of men, what will we not do for it?

Now the apostle shows us the path by which we can avoid vainglory, and offers us saving instruction. If, he says, you imagine that the other person is not simply greater than you, but exceedingly surpasses you, and by great humility you are convinced that this is truly so, then you will honor him in every way. Acting thus, you will not be grieved when you see that others also honor him; even if he were to revile or strike you, you would bear it patiently, because having acknowledged him as superior to yourself, you will not even envy him, for envy is directed toward equals, not toward those whose preeminence we have acknowledged. And he, in his turn, will think that you are more excellent than he, and thus complete peace will reign between you.

Then he exhorts them to humility: first, he excludes whatever is contrary to humility; secondly, he exhorts them to it. The things contrary to humility are those which spring from pride—one is outward contention, because the humble yield to one another: "By insolence the heedless make strife" (Prov. 13:10); "For where jealousy and selfish ambition exist, there will be disorder and every vile practice" (Jas. 3:16). Therefore, he says, do nothing from selfishness. The other is vainglory, for a proud person desires his own excellence, even in the opinion of others: "Let us have no self-conceit, no provoking of one another, no envy of one another" (Gal. 5:26); "I do not seek my own glory; there is One who seeks it and he will be the judge" (Jn. 8:50). Thus, he says here, or conceit. This is followed by the admonition, but in humility count others better than yourselves. For just as it pertains to pride that a man extol himself above himself, so to humility that he restrain himself according to his limitations.

But how can a superior person do this? For he either does not know that he is superior and virtuous, and then he is not virtuous, because he is not prudent; or he does know, and then he cannot consider some as superior to himself. I answer that no one is so good that there is no defect in him, or so evil that he has no good. Therefore, he should not prefer another to himself absolutely, but because he can say in his mind: "Perhaps there is some defect in me that is not in this other person." Augustine shows this in the book On Virginity, when he recommends that a virgin prefer a married woman to herself on the ground that she may be more fervent. But suppose that one person is good from every aspect, and another evil; nevertheless, you and he bear a double person, namely, yours and Christ's. Therefore, if you cannot prefer him to yourself by reason of his person, you can do so by reason of the divine image: "Outdo one another in showing honor" (Rom. 12:10).

If we think only of ourselves, we may act for our own benefit and bother only with our own affairs, our hope, our own deliverance. But this is not enough. We are truly acting for ourselves if we also have a concern for others and strive to be of benefit to them. For since we are all one body, we look out for ourselves when we look out for others.

Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.

When I care about what is beneficial for you, and you about what is beneficial for me, then there will be no place for vainglory, nor for quarrels, nor for anything bad whatsoever, but life will be angelic and divine.

Thirdly, he urges them to mutual care, saying let each of you look not only to his own interests, but also to the interests of others: "That the members may have the same care for one another" (1 Cor. 12:25); "Love does not insist on its own way" (1 Cor. 13:5).